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  1. Miguel Á Granada (2013). Giordano Bruno Y la eternidad Del mundo. Endoxa 31.
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  2. F. G. A. (1964). The Individual and the Cosmos in Renaissance Philosophy. [REVIEW] Review of Metaphysics 17 (4):626-626.
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  3. Nicola Abbagnano (1967). Humanism. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 4--69.
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  4. James S. Ackerman (1991). Distance Points Essays in Theory and Renaissance Art and Architecture. Monograph Collection (Matt - Pseudo).
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  5. Jeremy Adams (1972). Medieval Humanism and Other Studies. [REVIEW] Speculum 47 (2):353-356.
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  6. Robert P. Adams (1962). The Better Part of Valor. Seattle, University of Washington Press.
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  7. Gerardus Adriani, Gilbertus Iachaeus & Johannes Patius (1606). Disputatio Metaphysica de Variis Rerum Distinctionibus. Ex Officinâ Ioannis Patii.
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  8. Ingmar Ahl (2004). Humanistische Politik Zwischen Reformation Und Gegenreformation: Der Fürstenspiegel des Jakob Omphalius. Steiner.
    Eines der weitgehend unbestellten Felder der Geschichtswissenschaften stellt die reiche Furstenspiegelliteratur des Alten Reiches dar.
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  9. Aslihan Akisik, Self and Other in the Renaissance: Laonikos Chalkokondyles and Late Byzantine Intellectuals.
    The capture of Constantinople by the Ottoman armies of Mehmed II in 1453 was a cataclysmic event that reverberated throughout Renaissance Europe. This event intensified the exodus of Byzantines to Italy and beyond and they brought along with them the heritage of Greek antiquity. Laonikos Chalkokondyles contributed to the Renaissance with his detailed application of Herodotos to the fifteenth century, Apodeixis Historion, and made sense of the rise of the Ottomans with the lens of ancient history. The Apodeixis was printed (...)
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  10. Paul Akker (1993). ?Out of Disegno Invention is Born? ? Drawing a Convincing Figure in Renaissance Italian Art. Argumentation 7 (1):45-66.
    An important artistic topic of Italian Renaissance painting was the rendering of the human figure. As leading actors in a painted narrative, figures had to convince beholders of the reality of the matter depicted with appropriated attitudes and gestures. This article is about two ways of drawing or rather constructing the human figure artists developed to achieve this goal. The first was only an adaptation to an old method: because of the rather simple and coarse elements used, constructions often resulted (...)
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  11. Lilli Alanen (2008). Cartesian Scientia and the Human Soul. Vivarium 46 (3):418-442.
    Descartes's conception of matter changed the account of physical nature in terms of extension and related quantitative terms. Plants and animals were turned into species of machines, whose natural functions can be explained mechanistically. This article reflects on the consequences of this transformation for the psychology of human soul. In so far the soul is rational it lacks extension, yet it is also united with the body and affected by it, and so it is able to act on extended matter. (...)
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  12. Gabriella Albanese (2007). Leon Battista Alberti in the Literary and Artistic Historiography of Humanism in the Renaissance. Rinascimento 47:49-91.
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  13. Giuliano Albarani (2004). Giordano Bruno in Italia: Riscoperta E Fortuna Critica Dall'unità Agli Inizi Del Novecento. Unicopli.
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  14. H. G. Alexander Aphrodisiensis (2008). 6. The Renaissance Correctors of A. In Alexander Aphrodisiensis, "de Anima Libri Mantissa": A New Edition of the Greek Text with Introduction and Commentary. De Gruyter 23-27.
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  15. Calvert P. Alexander (1930). Scholasticism and the New Humanism. Modern Schoolman 6 (2):26-27.
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  16. Norm Allen Jr (2004). Humanism in Africa Marches Forward. Free Inquiry 24.
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  17. E. L. Allen (1951). Christian Humanism. New York, Philosophical Library.
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  18. Prudence Allen (1998). Can Feminism Be a Humanism? Maritain Studies/Etudes Maritainiennes 14.
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  19. Rudolf Allers (1949). La Filosofia de la Ley Segun Domingo de Soto by Alfonso Zahar Vergara. Franciscan Studies 9 (3):332-333.
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  20. Geoff Allshorn (2014). Humanism and the Future: A Personal Perspective. Australian Humanist, The 113:1.
    Allshorn, Geoff I believe the year in which I was born to be a very important year, perhaps not surprisingly, but particularly because of other events which would ultimately become significant in my own life.
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  21. Rafael Alvira & Kurt Spang (eds.) (2006). Humanidades Para El Siglo Xxi. Ediciones Universidad de Navarra.
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  22. Edward Scribner Ames (1931). Humanism. Chicago Literary Club.
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  23. Meter Amevans (1952). The Humanism of Thomas Mann. Journal of Aesthetics and Art Criticism 10 (3):247-257.
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  24. Émile Amiel (1884). Un Publiciste du Xvime Siècle Juste-Lipse. A. Lemerre.
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  25. Anandamitra (1987). Neo-Humanism, a Vision for a New World. Neo-Humanism Subcommittee.
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  26. Wayne Andersen (2002). Fictions of the Pose: Rembrandt Against the Italian Renaissance. Common Knowledge 8 (2):417-417.
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  27. Miranda Anderson (2015). The Renaissance Extended Mind. Palgrave Macmillan.
    The Renaissance Extended Mind explores the parallels and contrasts between current philosophical notions of the mind as extended across brain, body and world, and analogous notions in literary, philosophical and scientific texts circulating between the fifteenth century and early-seventeenth century. This perspective illuminates Renaissance works and aims to inspire a more general reevaluation in the humanities of what constitutes cognition. Anderson begins with an overview of research and debates surrounding notions of the mind and subjectivity as extended in current cognitive (...)
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  28. D. Andersson (2002). Marc-Antoine Muret's Moral Philosophy: The Renaissance Contest Of The Disciplines? Bibliothèque d'Humanisme Et Renaissance 64 (3):669-678.
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  29. Jean-Pascal Anfray (2014). Molina and John Duns Scotus. In Mathias Kaufmann & Alexander Aichele (eds.), A Companion to Luis de Molina. Brill 325-364.
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  30. Jean-Pascal Anfray (2004). Présentation. Philosophie 82 (2):3.
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  31. Jean-Pascal Anfray (2002). God's Decrees and Middle Knowledge. American Catholic Philosophical Quarterly 76 (4):647-670.
    During the seventeenth century, disputes over middle knowledge centered on the following question: does God know contingent states of affairs before He decrees to bring them about (the Jesuit view); or, conversely, does He know them after He has decreed which states of affairs He will bring about (the Dominican view)? This article intends to cast some light on Leibniz’s view of this question. Of central importance here is the notion of a possible decree (designed both to ground contingency and (...)
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  32. Sydney Anglo (1990). Humanism and the Court Arts. In Anthony Goodman & Angus MacKay (eds.), The Impact of Humanism on Western Europe. Longman
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  33. Saverio Ansaldi (2010). Giordano Bruno: Une Philosophie de la Métamorphose. Éditions Classiques Garnier.
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  34. David Anthony (2003). Humanism and Social Change - Rethinking Radicalism. Free Inquiry 24.
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  35. H. D. Anthony (1964). Science and the Renaissance. [REVIEW] British Journal for the History of Science 2 (1):76-77.
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  36. G. Aquilecchia (1993). 3 Notes Concerning Bruno, Giordano and Oxford. Giornale Critico Della Filosofia Italiana 13 (3):376-393.
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  37. George Arabatzis (2008). Byzantine Intellectualism From Christian Philosophy to Humanism. Philosophical Inquiry 30 (1-2):245-254.
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  38. Jules J. Arbogast (1929). Devout Humanism. Modern Schoolman 6 (1):17-17.
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  39. Khoren Arisian (2008). Guest Commentary - Ethical Humanism as a Religion for Today. Free Inquiry 28:55-55.
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  40. Angus Armitage (1948). The Cosmology of Giordano Bruno. Annals of Science 6 (1):24-31.
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  41. Lilian Armstrong (1992). Humanists and Bookbinders: The Origins and Diffusion of the Humanistic Bookbinding, 1459–1559, with a Census of Historiated Plaquette and Medallion Bindings of the Renaissance. [REVIEW] Speculum 67 (4):986-988.
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  42. R. H. Armstrong (2003). The Burckhardt Renaissance. The European Legacy 8 (4):495-498.
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  43. Claus Arnold (2008). Die Römische Zensur der Werke Cajetans Und Contarinis (1558-1601): Grenzen der Theologischen Konfessionalisierung. Schöningh.
  44. Robert Arnšutu (2011). The Renaissance Conception Regarding Technology. Journal for Communication and Culture 2.
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  45. Ciriaco Moron Arroyo (1994). Celestina and Castilian Humanism at the End of the Fifteenth Century: Bernardo Lecture Series, No. 3. The Bernardo Lecture Series.
    Argues that the Comedia de Calisto y Melibea is a drama grounded in the western humanist tradition.
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  46. E. Ashworth (1981). Paul Oskar Kristeller, Renaissance Thought and Its Sources. [REVIEW] Philosophy in Review 1:152-155.
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  47. E. J. Ashworth (1981). Mental Language and the Unity of Propositions: A Semantic Problem Discussed by Early Sixteenth Century Logicians. Franciscan Studies 41 (1):61-96.
  48. E. J. Ashworth (1981). Paul Oskar Kristeller, Renaissance Thought and Its Sources Reviewed By. Philosophy in Review 1 (4):152-155.
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  49. E. J. Ashworth (1978). Theories of the Proposition: Some Early Sixteenth Century Discussions. Franciscan Studies 38 (1):81-121.
  50. E. J. Ashworth (1972). Strict and Material Implication in the Early Sixteenth Century. Notre Dame Journal of Formal Logic 13 (4):556-560.
1 — 50 / 1667